Fellowship a missional experience Essay Example

or sharing in life experiences, learning situations, study or prayer groups, and family or house church gatherings. While some may interpret 'fellowship' in theological terms as communication between the Father, Son, and Holy Spirit, most Christians understand it as referring to their actions within the Church. These actions can range from participating in java hr to Bible survey groups and encompass what occurs when Christians come together for worship, service projects,dining together,enjoyment,and encouragement. Whether understood differently,it is unlikely that family would be seen as mission or a missionary activity.Regarding its origins,the initiators from Germany and United States recognized that Berlin Fellowship was an event centered on Christian-to-Christian 'fellowship', serving as a trial across denominational lines and embodying an ecumenical sense of being the church.The growth of ecumenic movement after World War II played a crucial role in preparing for and launching the initial stages of this Fellowship plan.The subject of this thesis involves considering the influence of the post-war ecumenic motion, which emerged from 1961-1967. During this time, there were discussions in the US about various aspects of this undertaking, such as its purpose, expenses, and grounds for continuation. In the GDR, archives show that a group of influential church leaders supported and planned for "fellowship" visits. However, there were questions on both sides about whether this was a mission or missionary effort and if it pertained more to the church or ecumenism. The Berlin Fellowship can be seen as a pneumatological event that occurred during a specific timeframe but will not be directly addressed in this thesis. It is worth mentioning the existing gap between missionaries and families in today's language, which prompts further

examination of these terms. Despite recent focus by organizations like the World Council of Churches and Faith and Order Commission on family dynamics within church life and missionary engagement as fellowship activities, discussions around family, missionary work, and related concepts have been limited. Additionally, there is a lack of research material representing the perspectives, experiences, memories, and evaluations of those who are recipients of mission activities.The main objective of this thesis is to investigate the overlooked role of family in missionary activity and missiological self-understanding. It will also analyze the meaning of key terms such as family and missionary. Additionally, it aims to evaluate whether the defined parameters can serve as a framework for understanding and assessing the positions of participants from Eastern cultures in the Berlin Fellowship trial plan. The study questions whether this trial plan, although not explicitly a mission, can be considered a missionary enterprise according to contemporary vocabulary. From the recipients' perspective, it explores what insights about missionary activity can be gained from this type of familial experience. The study examines why this unique missionary endeavor, which transcended various boundaries, deserves examination. It delves into whether being Church across boundary lines goes beyond mere ecumenical exchange. The crucial concepts for this discussion within the realm of Missio Dei include reconciliation/recognition and contextualization/interculturalization (crossing boundary lines), as well as memory/oral history and hermeneutics (recovering, articulating, and listening to narratives). A thorough explanation of each concept is necessary since they are vital to both missional work and fellowship aspects covered in this research.The investigation of the written history in chapters 3 and 4, as well as the analysis of 'perspectives' from the oral

interviews of eastern participants in chapter 5, may be illuminated by this interconnected family of words and concepts. The primary focus of the discussed trial plan is 'fellowship' among Christians, which aligns with the New Testament's definition of family. Dietrich Bonhoeffer's Life Together greatly contributes to this perspective. Recent studies from the World Council of Churches also add theological context to fellowship and enhance its definition.
In the Bible, the term 'koinonia' (Gk.) is primarily influenced by Paul's usage and related words. It is commonly associated with Communion, engagement, family, and sharing. Throughout church history, the term 'family' has fluctuated in popularity but has recently been reclaimed as vital in understanding the nature and mission of the Church. Both the Old and New Testaments emphasize a profound relationship between God and chosen people that results in fellowship with God. This intentional relationship enables communion between people and with everything created.
However, sin distorts, weakens, and breaks this relationship ultimately destroying families. The faithfulness of God demonstrated in Jesus Christ restores brokenness in all areas including family relationships. What participants share or act upon is crucial to understanding family.

The text highlights that family is not created but rather received and shared through the individual or object in whom the family is found. Paul emphasizes this repeatedly, stating that it is because of Christ and being in Christ that family happens. It is through Christ's death and Resurrection, along with the power of the Holy Spirit, that Christians can enter into a familial relationship with God and with one another. This understanding of family is central to Paul's concept of koinonia, as seen particularly in 1 Corinthians 10:16 where

he identifies the broken bread as participation in the body of Christ and the cup as participation in his blood. The Eucharist represents Jesus' body on the cross and his blood poured out at his death. However, Paul also refers to the body of believers, emphasizing their role within this communal relationship (7). Similarly, baptism leads to a relationship with Christ and a shared relationship with the community (8). The New Testament describes and demonstrates these forms of "sharing" in various ways.The text highlights various aspects of Christian fellowship, such as partnership in work, communal living, participation in the sufferings and glorification of Christ. This involvement and shared perspective in the Gospel is both an individual and collective action. One example of this can be seen in Philippians, where Paul expresses gratitude for believers who have shared "in the Gospel from the first day until now", resulting in a local fellowship centered around the Gospel. The Philippians have also actively participated in sharing the Gospel with others by contributing resources like money and personnel. This concept of Koinonia involves sharing in the Gospel for redemption and sharing it with others through mission work. It is closely related to the idea of being part of a family with Christ, which means being in partnership with other Christians in matters of religion and service. Fellowship is demonstrated through not only sharing material wealth but also supporting those who face abuse, persecution, or mistreatment publicly.According to Pauline thought, the suffering of individuals is regarded as a burden that must be shared by the entire community. It is important to note that the initial request from the German church

to the Presbyterians came during a time when Christians in Berlin, a city divided into two parts, were facing significant challenges. In 1959, Bishop Otto Dibelius emphasized the significance of Christians from different parts of the world showing care and concern for East Germans, recognizing them as part of the global community of believers. Even before Berlin Fellowship started sending teams, Christmas packages were being sent from the US to families on both sides of the divided city. In response and with gratitude, Alfred Schroeder, a young person serving as a curate for all of Berlin, expressed his wish to do more from their side in order to demonstrate their appreciation for this sense of Christian unity. The concept of family portrayed in 1 John (with four instances of koinonia) depicts this sense of belonging together tangibly as an encounter or experience with what has been "heard, seen, [and] touched" (1 John 1:1-3), which serves as testimony and proclamation. Through this encounter with Christ's life, it becomes evident that something transformative has happened personally. The writer states that what they have heard and seen firsthand regarding "the word of life" is a revelation of life itself -- "this life was revealed, and we have seen it..."John asserts that by proclaiming this experience, it opens the possibility of forming a family. This familial bond primarily exists between the Father and the Son (1 Jn. 1:3). Additionally, they declare what they have witnessed and heard so that others may share in their fellowship (1:3). The act of sharing this message seems to bring all participants together. It serves as a reminder of their communion and familial connection.

This concept of family is also emphasized in Paul's letters (Gal.2.9) where being in Christ means actively acknowledging and participating together. In 1 John, the proclamation itself acknowledges both the power of the experience (touch, seen, heard) and the existence of those receiving the message. Those who listen are reminded of Christ's unifying act which brings believers closer to God and each other, regardless of whether they speak or listen. Together, they all partake in sharing this message. The opening verses of 1 John describe this shared family as "walking in the light" after being cleansed from sin by Jesus Christ (1 Jn. 1:6-7). Through walking in His light, believers find one another and are united through their response to Him. The early church exemplified this fellowship of "walking in the light."Acts 2:42 offers a model description of the fellowship activities engaged in by early Christians following Pentecost. They devoted themselves to the teachings and fellowship of the apostles, shared meals and participated in sacraments, and engaged in prayer. Furthermore, they held all things in common, sold their possessions to aid those in need, gathered at the temple, dined together, praised God, and exhibited goodwill toward all. This portrayal showcases a community characterized by love and synergy, featuring open and trusting communication, mutual understanding, acts of kindness and support. While this depiction of communal faith and discipline was still experimental during the early chapters of Acts, it remains an ideal for the Church today. Moreover, it has served as a foundation for various ecumenical organizations such as the World Council of Churches, Lutheran World Federation, World Alliance of Reformed Churches,and other global ecclesiastical and missionary

structures.In the midst of Germany's political divisions, the ecumenical movement was gaining traction worldwide. The Cold War division, symbolized by the Iron Curtain and the Berlin Wall, created a clear boundary opposing contact from the West. Despite this division, two churches, the Ev.Church in West Berlin and the Presbyterian Church from the United States, sought to establish an "ecumenical" relationship through family support and conversation. The developments in post-war years were influenced by efforts during World War II to bridge gaps between allies and former enemy Germany. Organizations like Brethren Service committee, World Council of Churches, and CIMADE played a significant role in organizing college students from 1st Presbyterian Church of Hollywood to travel to Europe in 1950. The history and growth of the ecumenical movement indirectly impacted activities of Berlin Fellowship after 1961. During BF's pre-history actions (1950-1961) focusing on ecumenical work trips, simultaneous actions were being carried out by WCC and Faith &The World Council of Churches (WCC) has been diligently working to clarify and specify the goal of achieving unity within the Church. Their focus on integrity and communion, also known as koinonia, has grown stronger over the past 60 years. The Faith and Order Commission, along with the World Council of Churches, have been devoted to pursuing unity since their establishment in 1948. Even as early as 1927, at the First World Conference in Lausanne, Switzerland, the Faith and Order Movement acknowledged that the unity of the Church is essential for its existence. They continue to strive for this unity guided by a clear understanding and commitment to koinonia, shared fellowship in Christ. As recently as October 2009, during the Faith

and Order Plenary committee meeting on Crete, there was a call for churches to renew their commitment to seeking unity. "Called to be the One Church" in 2005 consistently emphasizes that member churches have not always recognized their common duty towards one another or addressed factors that keep them apart. Once again in October 2009, during the Faith and Order Plenary committee meeting on Crete, there was a renewed call for churches to commit themselves to seeking this unity.The 9th WCC in Porto Allegre, Brazil emphasized the significance of the 'ecumenical journey' and urged churches to renew their conversations on the quality and extent of their relationships and Communion. Koinonia, or fellowship, has been used to describe global Church relations and is viewed as an essential aspect of Church self-understanding, foundational to dialogue, sharing, and solidarity. However, three notable studies/papers from the 80's, 90's, and the first decade of the new millennium provide insights into koinonia specifically in relation to the Berlin Fellowship and its activities.

One such study paper is Baptism, Eucharist, and Ministry (WCC, 1982), which focuses on sacraments and the work of the universal Church. This paper defines the nature of sacraments and highlights the call to ministry while reminding member churches about their shared bond. Regarding the Berlin Fellowship, several quotes shed light on different aspects of this bond or Communion:

1. "Through baptism, Christians are brought into brotherhood with Christ, with each other and with the Church of every time and place...Therefore,
our one baptism into Christ calls upon Churches to overcome their divisions
and visibly express their unity." [19]

2. "Within a community of witness
and service,
Christians discover
the full meaning
of baptism as God's gift
to all

God's people." [20]

3The Eucharistic Communion with Christ sustains the life of the Church and also unifies them within the body of Christ, which is the Church. Participating in one bread and one cup in a specific location demonstrates and establishes unity among participants with Christ and fellow participants across time and space.
Each of these relevant excerpts pertains to different aspects of the fellowship experience. The unity of believers in Christ through baptism and communion is often overlooked but serves as the foundation for commission teams and underlies the unity demonstrated by both guest and host. Fellowship extends beyond simply enjoying each other's company; it is a gift of unity with Christ and with one another that breaks down barriers and is evident in testimony and service.
Furthermore, this community serves as a place for discovery and learning for all involved. Continuing to emphasize sacraments, ministry, and mission, it affirms: "The celebration of the Eucharist exemplifies the Church's participation in God's mission to the world. This participation takes various forms such as proclaiming the Gospel, serving others, and faithfully being present in the world." [22]
"The Church is called to proclaim and embody the Kingdom of God...In Jesus, the Kingdom of God has come among us...As members united with God through Communion, all individuals in the Church are called to profess their faithsahd testify to their hope."The text emphasizes the importance of identifying with and empathizing with others as part of a mission to witness in compassionate love. This mission is carried out in various political, social, and cultural contexts. The mention of God's mission to the universe adds an interesting aspect to the concept of family, which

is already established through baptism and the Holy Eucharist. Family extends beyond mere conversation and enjoyment; it involves forming relationships, actively listening to good news, being attentive to the needs of others, and consistently being present on a daily basis. Family is seen as both a gift (seen in sacraments) and evident in genuine, practical, daily activities. The Church and its struggles serve as a means for the Kingdom of God to reveal itself. According to the BEM paper, the Church serves as a glimpse or foreshadowing of that Kingdom. Members express their faith by testifying their hope, connecting with others' joys and sorrows, and demonstrating caring love."In order to faithfully fulfill their mission, members will seek appropriate forms of information and service in each situation." [24] Contrary to popular belief that missions and spreading information are primarily for the benefit of foreigners or non-believers, there is also significant importance within the Church itself. Providing faithful service and sharing information among Christians is crucial for fostering fellowship, encouragement, and growth. This specific situation occurred in a unique societal, political, and cultural context - the GDR - with a former enemy as a neighbor. A closing statement from a 1982 paper declares that "Where Christ is present, human barriers are being broken." While this statement was made in relation to the paper's context, it holds broader implications. The presence of Christ resulted in breaking boundaries within families and among participants of the Berlin Fellowship. The topic of reconciliation will be further explored in the next section. Following the BEM papers and throughout the 1990s, koinonia and family concepts began to be acknowledged as essential elements in

major studies and research papers. According to The Canberra Statement, koinonia expressed through common confession of religion, sacramental life, recognition and reconciliation of members and ministries, as well as mission witnessing is both a naming and a gift.
The text further states that the progress of the ecumenical movement is described by repeating the biblical description of the early Church in Acts. This includes churches walking together in common understanding, suffering, and prayer, as well as sharing witness and service. The text emphasizes the importance of acknowledging each other's lives, ministries, demands, and challenges in koinonia. It highlights that this acknowledgement happens when people are physically present with one another. The message to Santiago de Compostela's World Conference stresses that the koinonia sought and experienced is not just words but comes from the Word of Life. This experience of encountering others in Christ is difficult to put into words but can be seen through local ecumenical efforts and grassroots communities known as people-to-people ventures. Our koinonia is nothing less than God's love being present among us; it is a gift we receive with gratitude. However, gratitude does not mean being passive; our koinonia moves us to take action through the Holy Spirit. In the case of Berlin Fellowship, both hosts and guests faced limitations in fully expressing the significance of their encounters but recognized its profound impact nonetheless. They chose to continue their partnership for 28 years through deliberate meetings because it was beneficial for their community itself.The book "On the Way to Fuller Koinonia" contains a chapter that explores the biblical evidence for koinonia. The chapter concludes with several significant observations: - Koinonia is described

as involving faith, life, and witness. It is a faith grounded in God's faithfulness and a life intertwined with Jesus (both presently and in the future).- Presently, living together in community, solidarity, and shared suffering are part of koinonia. This includes sharing oneself and resources with those in need.- Koinonia encompasses humanity's participation in the Gospel, communion with Christ, unity in the Spirit, and partnership within the church for mission and service.- However, it is important to note that koinonia should not be equated with the definition of ekklesia/church or Trinity's life. Although Paul mentions its divine nature, it is not prominently featured in either the Old or New Testaments. Koinonia is not a temporary measure or synonymous with the church itself; rather, it is an essential aspect of the church's faith, witness, and life – including baptism and the Lord's supper.The New Testament narrative does not specify whether there was "fellowship" among early church groups, leaving room for speculation. It is likely that koinonia operated at a local level where believers shared what they held in common – viewing Christ-event as their path to God.Despite not being mentioned in the Hebrew scriptures or used by Jesus, koinonia is a significant aspect of the "new creation" described in 2 Corinthians 5:17. Its usage in New Testament letters offers the modern church a fresh perspective on the nature and mission of the church. Koinonia represents a crossing of boundaries and symbolizes a world where experiences and relationships are shared through Christ and the Spirit, utilizing Greek concepts and language. Consequently, this Greek term became incorporated into the service of spreading the Gospel, resulting in societal categories

being transformed to prioritize solidarity with those who suffer, are impoverished, or have other human needs. The text explores how boundary-crossing occurs at various levels within Christian relationships - whether it be within one's own congregation, globally, or through acts of hospitable sharing. It references "The Nature and Mission of the Church," published in 2005 as part of a series focusing on defining the essence and identity of the Church. In its opening chapter, this publication delves into examining how koinonia/communion plays a vital role in comprehending both the nature and mission of the Church. While there may not be direct mentionings of koinonia in the Old Testament, it does draw attention to examples that illustrate God's intimate relationship with His chosen people as an analogy.In this paper, the discussion revolves around the marks of new life in Communion or koinonia. The text also mentions other biblical metaphors like the vine, bride of Christ, and holy city that metaphorically describe this relationship. It emphasizes that individuals within the Church community contribute to its flourishing. The ultimate purpose of the Church is to glorify and honor God while bringing humanity together. Dietrich Bonhoeffer's book "Life Together" further highlights this concept, emphasizing how the Church as a Communion serves as an instrument for God's ultimate purpose.